Daf 220a (דַּף ר״כ ע״א)

“And Ya'akov lived” (וַיְחִי יַעֲקֹב), within them p4-19(בְּגַוַּיְיהוּ). Therefore, a person must not mingle his image with the image of an idol-worshipper or star-gazer (עַל דָּא לִבָּעֵי לֵיהּ לְבַר נָשׁ דְּלָא לְאִתְעַרְבָּא צוּלְמָא דִילֵיהּ בְּצוּלְמָא דְּעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת), for this one is holy, and that one is defiled (בְּגִין דְּהַאי קַדִּישָׁא וְהַאי מְסָאֲבָא).

Come and see (תָּא חֲזֵי): what is the difference between Yisrael and the nations, idol-worshippers and star-gazers (מַה בֵּין יִשְׂרָאֵל לְעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). When a person of Yisrael dies, he renders all the body impure (דְּיִשְׂרָאֵל כַּד אִשְׁתַּכַּח בַּר נָשׁ מֵית - הוּא מְסָאֵב לְכָל גּוּפָא), and the house becomes impure (וּבֵיתָא מְסָאֲבָא). But the body of an idol-worshipper or star-gazer does not defile another, and his body - Some say: and his house - is not defiled when he dies (וְגוּפָא דְּעוֹבֵד כּוֹכָבִים וּמַזָּלוֹת לָא מַסְאֵיב לְאָחֳרָא, וְגוּפֵיהּ (נ״א: וּבֵיתָא לָא מְסָאֲבָא כַּד אִיהוּ מֵית).

What is the reason? (מַאי טַעְמָא) Because Yisrael - when he dies, all the sanctities of his Master depart from him (יִשְׂרָאֵל בְּשַׁעְתָּא דְּאִיהוּ מֵית, כָּל קִדּוּשֵׁי דְּמָארֵיהּ מִתְעַבְּרָן מִנֵּיהּ), this holy image is removed from him (אִתְעֲבַר מִנֵּיהּ הַאי צוּלְמָא קַדִּישָׁא), and the holy spirit is removed from him (וְאִתְעֲבַר מִנֵּיהּ הַאי רוּחַ קוּדְשָׁא), and the body remains defiled (אִשְׁתָּאַר גּוּפָא מְסָאֲבָא). But an idolater, worshipper of Avodah Zarah, is not so (אֲבָל עוֹבֵד כּוֹכָבִים וּמַזָּלוֹת - עוֹבֵד עֲבוֹדָה זָרָה - לֵית הָכִי).

For in his lifetime, he is defiled in all directions (דִּבְחַיֵּי מְסָאֵב בְּכָל סִטְרִין), his image is defiled (צוּלְמָא דִּילֵיהּ מְסָאֲבָא), and his spirit is defiled (וְרוּחָא דִּילֵיהּ מְסָאֲבָא). And because these defilements dwell within him (וּבְגִין דְּסוֹאֲבוּתֵי אִלֵּין שַׁרְיָין בְּגַוֵּיהּ), it is forbidden to draw near to him (אָסִיר לְמִקְרַב לְגַבֵּיהּ). When he dies, all those defilements go out (כֵּיוָן דְּמִית, נָפְקֵי כָּל אִלֵּין מְסָאֲבוּתָא), and the body remains without defilement to defile (וְאִשְׁתָּאַר גּוּפָא בְּלָא מְסָאֲבוּתָא לְסוֹאֲבָא). And even though their body is impure, both in their life and in their death (וְאַף עַל גַּב דְּגוּפָא דִּלְהוֹן מְסָאַב, בֵּין בְּחַיֵּיהוֹן וּבֵין בְּמִיתַתְהוֹן), still, in their lifetime when all those impurities are found with them (אֲבָל בְּחַיֵּיהוֹן דְּכָל אִינוּן מְסָאֲבִין אִשְׁתַּכְּחֵי לְגַבַּיְיהוּ), they have strength to defile others (אִית לוֹן חֵילָא לְסוֹאֲבָא לְאַחֲרִינִי). But in their death, when all those impurities depart from them (בְּמִיתַתְהוֹן דְּנָפְקֵי כָּל אִינוּן מְסָאֲבִין מִנַּיְיהוּ), they are unable to defile (לָא יָכְלִין לְסָאֲבָא). But a Yisrael is able to defile others (וּדְיִשְׂרָאֵל, יָכִיל לְסָאֲבָא לְאַחֲרִינֵי), for all sanctities depart from him and another side rests upon him (בְּגִין דְּכָל קַדִּישִׁין נָפְקִין מִנֵּיהּ וְשָׁרָא עֲלֵיהּ סִטְרָא אָחֳרָא).

Come and see (תָּא חֲזֵי): this holy image, when a person goes and grows, and is made from this face, his likeness (הַאי צֶלֶם קַדִּישָׁא, כַּד אָזִיל בַּר נָשׁ וְאִתְרַבֵּי, וְאִתְעֲבִיד מֵהַאי פַּרְצוּפָא דִּיוּקְנָא דִילֵיהּ), another image is made, and they are joined as one (אִתְעֲבִיד צוּלְמָא אָחֳרָא, וּמִתְחַבְּרָן כְּחֲדָא). And this one guards that one; in the time when the two images are found together (וְדָא נָטִיל לְדָא, בְּשַׁעְתָּא דְּאִשְׁתַּכְּחוּ תְּרֵין צוּלְמִין), the person is guarded and his body is in existence, and his spirit dwells within him (נָטִיר הוּא בַּר נָשׁ, וְגוּפָא דִילֵיהּ בְּקִיּוּמָא, וְרוּחֵיהּ שַׁרְיָא בְּגַוֵּיהּ). At the time his days draw near, they depart from him (בְּשַׁעְתָּא דְּקָרִיבוּ יוֹמוֹי, מִתְעַבְּרָן מִנֵּיהּ), and this one ascends to that one, and the person remains without protection (וְדָא סָלִיק לְדָא, וְאִשְׁתָּאַר בַּר נָשׁ בְּלָא נְטִירוּ). Then: “Until the day breathes and the shadows flee” - two (כְּדֵין: עַד שֶׁיָּפוּחַ הַיּוֹם וְנָסוּ הַצְּלָלִים - תְּרֵי) (Shir HaShirim 2).

Come and see (תָּא חֲזֵי): when judgment is aroused in the world (כַּד אִתְעַר דִּינָא בְּעָלְמָא), Kudsha Berikh Hu sits upon the Throne of Judgment to judge the world (דְּקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כָּרְסֵי דְּדִינָא לְמֵידַן עַלְמָא). A person should awaken in judgment - Teshuvah - to return from his guilt - Some say: from his sins (בָּעֵי בַּר נָשׁ לְאַתְעָרָא בְּדִינָא תְּשׁוּבָה, דְּיֵיתוּב מֵחִיּוּבָא (נ״א: מֵחוֹבוֹי). For on that day, writs are written and all are found sealed in the registry - they are written (דְּהָא הַהוּא יוֹמָא, פִּתְקִין כְּתִיבוּ, וּמִשְׁתַּכְּחֵי כֻּלְּהוּ בְּאַחְמָתָא הָא כְּתִיבִין). If a person is worthy to return before his Master, the writs concerning him are torn (אִי זָכֵי בַּר נָשׁ דְּיֵיתוּב קַמֵּי מָארֵיהּ, קָרְעִין פִּתְקִין דְּעֲלֵיהּ). Afterwards, Kudsha Berikh Hu sets before him the Day of Atonement - the day of Teshuvah (לְבָתַר קוּדְשָׁא בְּרִיךְ הוּא זַמִּין קַמֵּיהּ דְּבַר נָשׁ: יוֹמָא דְּכִיפּוּרֵי - יוֹמָא דִּתְּשׁוּבָה). If he returns from his sin - good (אִי תָב מֵחֶטְאוֹי - טַב). And if not, the King commands to seal the writs (וְאִי לָא, פַּקִּיד מַלְכָּא לְמִחְתָּם פִּתְקִין). Woe! For Teshuvah seeks to withdraw from him (וַוֵי דְּהָא תְּשׁוּבָה בָּעְיָא לְאִסְתַּלָּקָא מִנֵּיהּ). If he is meritorious in Teshuvah but not in full perfection as fitting (אִי זָכֵי בִּתְשׁוּבָה, וְלָא שְׁלֵימָתָא כְּדְקָא יְאוּת), they suspend him until that final day of Atzeret (תַּלְיָין לֵיהּ עַד הַהוּא יוֹמָא בַּתְרָאָה דְּעֲצֶרֶת), which is the eighth day of the festival (דְּהוּא תְּמִינָאָה לֶחָג).

And if he performs complete Teshuvah before his Master (וְאִי עֲבַד תְּשׁוּבָה שְׁלֵימָתָא לְקַמֵּי מָארֵיהּ), they are torn (אִתְקְרָעוּ). And if he is not meritorious (וְאִי לָא זָכֵי), those writs go forth from the King’s house (אִינוּן פִּתְקִין נָפְקִין מִבֵּי מַלְכָּא), and are handed over to the hands of the sentry (וְאִתְמַסְּרָן בִּידוֹי דְּסַנְטִירָא), and judgment is executed (וְדִינָא מִתְעֲבִיד), and those writs no longer return to the King’s house (וּפִתְקִין לָא מְהַדְּרָן תוּ לְבֵי מַלְכָּא). Then images depart from him and are no longer found with him (כְּדֵין צוּלְמִין אִתְעֲבָרוּ מִנֵּיהּ, וְלָא מִשְׁתַּכְּחִין עִמֵּיהּ). Once they depart from him (כֵּיוָן דְּמִתְעַבְּרָן מִנֵּיהּ), surely the seal of the King passes upon him (הָא וַדַּאי טוּפְסְקָא דְּמַלְכָּא יַעֲבֹר עֲלֵיהּ), and he tastes the cup of death (וְיִטְעֹם כַּסָּא דְּמוֹתָא). And on that final night of the festival (וּבְהַהוּא לֵילְיָא דְּחַגָּא בַּתְרָאָה), the sentries are prepared (סַנְטֵירִין זְמִינִין), and the writs are taken (וּפִתְקִין נָטְלִין), and after they are taken (בָּתַר דְּנַטְלֵי לוֹן), the images depart (צוּלְמִין מִתְעַבְּרָן), and are no longer found (Some say: and if they are found, they are degraded, evil will pass upon him, etc. (וְלָא מִשְׁתַּכְּחִין (נ״א: וְאִי מִשְׁתַּכְּחִין) גְּרִיעִין, יַעֲבֹר עֲלוֹי מֵרָעִין וְכוּ׳ ).

And if they are found with him, degraded (וְאִי מִשְׁתַּכְּחִין בְּהוּ יָדֵי יַעֲדֵי), judgment is degraded (דִּינָא גְּרִיעָא), or harsh judgment will pass over him (אוֹ יַעֲבֹר עֲלוֹי דִּינָא מַרְעִין בִּישִׁין), due to their degradation (בִּגְרִיעוּתָא דִּלְהוֹן), and this has already been established (וְהָא אוֹקִימְנָא לְהָא). And in early books it says more (וּבְסִפְרֵי קַדְמָאֵי אַמְרֵי יַתִּיר): when the head is degraded, and the body is found (כַּד רֵישָׁא אִגְרַע, וְיִשְׁתַּכַּח גּוּפָא), his son or his wife is found, and he is removed (בְּרֵיהּ אוֹ אִנְתְּתֵיהּ יִשְׁתַּכָּחוּ וְהוּא יִסְתַּלֵּק). And these matters - when he did not return in Teshuvah during that whole time (וְהָנִי מִילֵי, כַּד לָא אַהֲדַר כָּל הַהוּא זִמְנָא בִּתְיוּבְתָּא). But if he returned (אֲבָל אִי אַהֲדַר), he shall taste the taste of death (טַעֲמָא דְּמוֹתָא יִטְעַם), and be healed (וְיִתְּסֵי). And if the body is not found, and the head is present (וְאִי גוּפָא לָא אִתְחֲזֵי, וְיִשְׁתַּכַּח רֵישָׁא), They ascend, and He remains established (אִינוּן סָלְקִין, וְהוּא אִתְקַיֵּים). And these matters are when his son is still young and under his domain (וְהָנֵי מִילֵי, כַּד בְּרֵיהּ זְעֵירָא בִּרְשׁוּתֵיהּ). But if his hands are blemished, the work of his hands is blemished (וְאִי יְדוֹי פְּגִימוּ, עֲבִידְתָּא דִידוֹי פְּגִימִין). His legs - evil ones pursue him (רַגְלוֹי, מַרְעִין רָדְפִין עֲלֵיהּ).

The image flees and returns, flees and returns (עָרַק צוּלְמָא וְאַהֲדַר, עָרַק וְאַהֲדַר). Concerning him it is written: “In the morning you shall say, Would that it were evening” (עֲלֵיהּ כְּתִיב: בַּבֹּקֶר תֹּאמַר מִי יִתֵּן עָרֶב) (Deuteronomy 28). And this one - when the moon shines, and the night is repaired in light (וְהַאי כַּד נָהֲרָא סִיהֲרָא, וְלֵילְיָא אִתְתַּקַּן בִּנְהוֹרָא). But the meritorious, the pious ones (אֲבָל זַכָּאֵי חֲסִידֵי), every single day they reflect in their heart (בְּכָל יוֹמָא וְיוֹמָא מִסְתַּכְּלֵי בְּלִבַּיְיהוּ), as though that day they are departing from the world (כְּאִלּוּ הַהוּא יוֹמָא מִסְתַּלְּקֵי מֵעַלְמָא), and they perform complete Teshuvah before their Master (וְעָבְדִין תְּיוּבְתָּא שְׁלֵימָתָא קַמֵּי מָארֵיהוֹן), and they do not need anything further (וְלָא יִצְטָרְכוּן לְמִלָּה אָחֳרָא). Fortunate is their portion in this world and in the World to Come (זַכָּאָה חוּלְקֵיהוֹן בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי).